Concupiscence no sinne, but the effect and occasion of sinne.in Eve to be tempted by the serpent, which she could not avoid, nor in Adam to be tempted by Eve, but they sinned when they consented to the evil suggestions. S Aug. lib. 1. de nupt. & con. c. 23.
Gal. 5.
2. Tim. 2.And now in the regenerate, though concupiscence remaine, which is the effect of sinne past, & occasion of sinne in those that yeald againe to tentations, yet is it not sinne, but punishment of sinne, and matter of exercise in the just, and if we resist, of merit: Also occasion of merit.and therfore S. Paul exhorteth us, to walke in the spirit, and the lusts of the flesh we shal not accomplish. And in another place sheweth, that he which fighteth lawfully, shal be crowned.
The Latin text defendeth against Kemnisius and other Protestants.15. She shal bruise.) Protestants wil not admit this reading, ipsa conterets, she shal bruise, lest our Blessed Ladie should be said anie way to bruise the serpents head. And Kemnisius amongst others saith, that al ancient Fathers read, ipsum, not, ipsa. But he is convinced of lying by Claudius Marius Victor. lib. 1. in Gen. Alcimus Avitus lib. 3. carm. c. 6. S. Chrisostom hom. 17. in Genes. S. Ambrose lib de fuga saeculi cap. 7. S. Augustin l. 2. de Genesi contra Manichæos, cap. 18. & lib. 11. de Genesi ad literam chap. 26. S. Gregorie lib. 1. Moralium cap. 38. See Card. Bellarm. li. 2. c. 12. de verbo Dei.And after them S. Bede, Eucherius, Rabanus, Rupertus, Strabus, and Lyra upon this place, S. Bernard ser 2. super Missus est., And manie others, who read ipsa as the Latin text now hath.
Both readings yeald the same sense.But whether we read, She shal bruise, or, her seede, that is her sonne Christ, shal bruise the serpents head, we attribute no more, nor no lesse to Christ nor to our Ladie by the one reading, then by the other: for by the text, I wil put enmities between thee and the woman, between thy seed and her seed, it is cleere, that this enmitie and battle pertained to the woman & her seed on the one partie, and to this divel, that spake by the serpent, & al the wicked, on the other partie, & that the victorie should happen to mankind. As Adam, was the cause, and Eve an occasion of mans captivitie: so Christ is the true cause and his Mother an occasion of our restawration.Which being captive by Adams sinne, occasioned by a woman, should be redeemed, both sexes, though in farre different sort, concurring therto. And so it is most true, that Christ by his owne proper power, and his Blessed Mother by her most immediate cooperating to his Incarnation (& consequently to other Mysteries) did bruise the serpents head, breake & vanquish his power. [1] As manie ancient Fathers do excellently discourse: namely S. Bernard, writing upon these wordes in the Apocalyps c. 12 A great signe appeared in heaven, a woman clothed with the sunne: Albeit (saith he) by one man & one woman we were greatly damaged, yet (God be thanked) by one man & one woman al losses are repaired, and that not without great increase of graces. For the benefit doth farre exceed the losse. Our merciful father giving us for a terrestrial Adam Christ our Redeemer, & for old Eve Gods owne Mother. [2] Our B. Ladie resisted al evil suggestions.Moreover as the same S. Bernard sheweth, this blessed Virgin in singular sort bruised the serpents head, in that she quite vanquished al maner suggestions of the wicked serpent, never yealding to, nor taking delight in anie euil moved by him.
19. Dust thou art.) By these wordes Adam was admonished to humble himselfe, considering the matter wherof his bodie was made, & into which he should be resolved againe. [3] Wherupon it came to be a ceremonie amongst penitents, to cast ashes on their heads, as appeareth in holy Scriptures. The ceremonie of ashes, on Ash Wenesday.For which cause the Church now also useth this ceremonie the first day of Lent, putting ashes on her childrens heads: willing them to remember, that dust they are, & to dust they shal returne, to move us by this meditation to more serious penance.
Gods providence concurreth with mans free wil.22. Lest perhaps. ) Notwithstanding Gods eternal decree in disposing al things, and his omnipotencie which nothing can resist, yet he produceth good, and either avoideth or disposeth of evil which he suffereth, by ordinarie meanes, as appeareth Act. 27, v. 31. and that because man hath freewil, with which God concurreth, & destroyeth not nor forceth, as S. Augustin teacheth.
de grat. & l. arb. c. 6. de. corrept. & grat. ad art. falso impos. Paradise defended by Angels and by fire & sword.24. Placed Cherubins.) Man being cast out of Paradise, the same is defended with double gard: with Angels, that are watchful, wise, & potent; and with fire & sword, most terrible armour to man. Wherby againe we see that God useth ordinarie meanes in his providence, as the ministerie of Angels & humane terrour, & would
